Vatican News portal (October 1, 2026) reports that the Prefect of the “Dicastery for the Doctrine of the Faith,” “Cardinal” Víctor Manuel Fernández, addressed a study day at the Jesuit-run Comillas Pontifical University in Madrid on the so-called encyclical “Magnifica Humanitas” and artificial intelligence. Fernández extolled a vision of “complementarity” between humanity and technology, praised the text’s anthropocentric celebration of “magnificent” humanity despite its “capacity for evil,” highlighted “grace” as mere “friendship with God,” and advocated moving “beyond just war theory.” This discourse is not a development of Catholic doctrine but the manifesto of the Antichurch: a brazen substitution of the reign of Christ the King with the cult of man, confirming that the conciliar sect has definitively apostatized into secular humanism baptized with Christian vocabulary.
The Primacy of Man Over God: The Essence of Modernist Apostasy
The very title “Magnifica Humanitas” — “Magnificent Humanity” — proclaims the inversion of the first commandment. Pius XI, in Quas Primas, teaches that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior” and that “when God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed”. Fernández’s encyclical, by contrast, begins not with the rights of God but with the alleged magnificence of fallen man. The “Cardinal” admits humanity “continues to descend into aberrations that can in no way be justified” and reaches “levels of indifference, cynicism and cruelty that never cease to astonish us” — yet insists on calling this wreckage “magnificent.” This is pelagianism disguised as anthropology: a denial of original sin’s radical corruption and the absolute necessity of supernatural grace for any true good.
The Syllabus of Pius IX condemns the proposition that “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Error 3). “Magnifica Humanitas” operationalizes this condemned error. By framing the crisis as one of “complementarity” between humanity and AI — rather than the subordination of all created intellect to the Uncreated Truth — Fernández places the creature on par with the Creator’s image, then further degrades that image by suggesting it can be “harmonized” with algorithmic simulation. Non est ad astra mollis e terris via (There is no easy way from earth to the stars). The path to God is not “complementarity” with machines but conformity to Christ Crucified.
“Dialogue” as Surrender: The False Ecumenism with the World
Fernández boasts that the encyclical is “a major effort by the Church to engage in dialogue with society and culture”. This phrase alone condemns the document. The Church’s mission is not to “dialogue” with the world as an equal partner but to conquer it for Christ (Matt. 28:18-20). Pius XI declares: “The Church… demands for itself by a right belonging to it… full freedom and independence from secular authority” (Quas Primas). The Syllabus condemns the error that “The Church ought to be separated from the State, and the State from the Church” (Error 55) and that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41). “Dialogue” in the conciliar lexicon means capitulation to the spirit of the age — the very laicism Pius XI identifies as “the plague that poisons human society.”
The study day’s venue — Comillas Pontifical University, a Jesuit institution — is emblematic. The Society of Jesus, once the Church’s vanguard against Protestantism and Modernism, has been the spearhead of the conciliar revolution. Hosting the “Prefect of the Dicastery for the Doctrine of the Faith” to promote an encyclical that replaces the Social Kingship of Christ with “fraternity” and “integral development” is the academic ratification of apostasy. Quis custodiet ipsos custodes? (Who will guard the guards themselves?) The guardians of the faith have become its executioners.
The “Grace” of the New Gospel: Friendship Without Supernatural Life
Fernández highlights the theme of “grace,” which he reduces to “the possibility of being raised to nothing less than friendship with God, despite the infinite distance that separates us”. This is a Protestantized, sentimentalized caricature of Catholic theology. The Council of Trent defines grace as “a supernatural gift… by which we are made just and become friends of God” (Sess. VI, Chap. 7) — a real, ontological participation in the Divine Nature (2 Pet. 1:4), conferred ex opere operato through the sacraments. Fernández’s “friendship” is a relational category devoid of metaphysical content, perfectly suited to a “church” that has abandoned the Mass of the Ages for the “table of assembly,” the priesthood for “presidency,” and absolution for “reconciliation.”
St. Pius X in Lamentabili Sane Exitu condemns the Modernist proposition that “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Error 26). Fernández’s “grace” is precisely this: a pragmatic “friendship” detached from sanctifying grace, the sacramental system, the Communion of Saints, and the Mediatorship of Mary. It is the grace of the “Church of the New Advent” — a psychological comfort for the “magnificent” autonomous man.
Rejection of Just War: Pacifism as Betrayal of Justice
The “Cardinal” trumpets a “major new element”: the invitation to “move beyond just war theory” and limit legitimate defense to the “strictest sense”, rejecting “preventive wars” and “collateral damage.” This is not Christian prudence but modernist pacifism — a refusal to acknowledge that the use of force, under legitimate authority, for a just cause, with right intention, is a moral obligation when the innocent are threatened. St. Augustine teaches: “The wise man… will wage just wars… for the peace of the just is the tranquility of order” (De Civ. Dei, XIX, 7). Pius XII affirms: “War is not always the greatest evil… there are values higher than biological survival” (Allocution to the Nobility, 1941).
By equating “collateral damage” with intrinsic evil, Fernández adopts the utilitarian calculus of the secular state — the very “laicism” that “derives authority not from God but from men” (Quas Primas). The “International Theological Commission” he cites (“Quo vadis humanitas”) is a post-conciliar fabrication with zero magisterial authority, staffed by theologians who have spent decades dismantling Catholic moral theology. Quoting it as authoritative is argumentum ad verecundiam from a counterfeit magisterium.
AI and “Power”: The Marxist Analysis of the Antichurch
Fernández warns that “there are segments of the population with greater access to advances who are acquiring formidable power. And the question is who will be able to set limits on that power”. This language — “segments of the population,” “formidable power,” “limits on power” — is pure liberation theology, the theologia perversa condemned by the CDF under Cardinal Ratzinger (before his own capitulation). It reduces the spiritual drama of sin, grace, and salvation to a sociological power struggle. The “poorest” become the proletariat of the new gospel; “fraternity” replaces charity; “integral development” replaces sanctification.
Pius XI condemns this reductionism: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” — but “there is no other name under heaven given to men by which we must be saved” than Jesus Christ (Quas Primas, citing Acts 4:12). Fernández’s “complementarity” offers salvation through technology managed by “dialogue” — the Tower of Babel rebuilt with silicon.
The “Dicastery for the Doctrine of the Faith”: Guardian of the Abomination
That Fernández holds the title “Prefect of the Dicastery for the Doctrine of the Faith” is the supreme irony. The historical Holy Office — Suprema Sacra Congregatio Sanctii Officii — existed to condemn errors like those now promulgated as “encyclicals.” St. Pius X’s Lamentabili condemns 65 Modernist propositions; “Magnifica Humanitas” embodies them all: evolution of dogma (Error 58), immanentist revelation (Error 20), symbolic Christology (Error 29), sacramental naturalism (Error 41), ecclesiological evolutionism (Error 53). The “Dicastery” is now the Ministry of Propaganda for the Neo-Church, its “Prefect” a doctor erroris parading as a doctor veritatis.
Canon 188.4 of the 1917 Code — “Every office becomes vacant by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith” — applies with terrifying force. Fernández, by promoting an encyclical that substitutes the Kingship of Christ with the “magnificence” of humanity, has ipso facto vacated any claim to ecclesiastical office. As Bellarmine teaches: “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member” (De Romano Pontifice, II, 30). The same principle applies to his “cardinalate” and “prefecture.”
Conclusion: The Abomination of Desolation in the Holy Place
The “Magnifica Humanitas” event at Comillas is not a “study day” but a liturgical celebration of the Antichurch’s new creed: Man is God, technology is his providence, dialogue is his worship, fraternity is his law. The “Cardinal” Fernández, the “Dicastery,” the “University,” the “International Theological Commission” — all are instruments of the mysterium iniquitatis (2 Thess. 2:7), preparing the world for the man of sin who “sitteth in the temple of God, shewing himself as if he were God” (2 Thess. 2:4).
True Catholics — those who “keep the commandments of God, and the faith of Jesus” (Apoc. 14:12) — must reject this entire edifice of lies. There is no “complementarity” between the City of God and the City of Man; there is only war until “He hath put all His enemies under His feet” (1 Cor. 15:25). Christus vincit, Christus regnat, Christus imperat. The “Magnifica Humanitas” is magnificent only in its blasphemy.
Source:
Cardinal Fernández on the complementarity of humanity and AI (vaticannews.va)
Date: 01.10.2026